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<p>Here we have the reason of giving the foregoing exhortation, and that with so much diligence and seriousness. These things are not idle tales, or a vain thing, but of undoubted truth and vast concern. The gospel is not a <i>cunningly devised fable</i>. These are not the words of one who hath a devil, nor the contrivance of any number of men who by cunning craftiness endeavour to deceive. The way of salvation by Jesus Christ is eminently the counsel of God, the most excellent contrivance of the infinitely wise Jehovah; it was he that invented this way of saving sinners by Jesus Christ, whose power and coming are set forth in the gospel, and the apostle’s preaching was a making of these things known. 1. The preaching of the gospel is a making known the power of Christ, that he is able to save to the uttermost all who come to God by him. He is the mighty God, and therefore can save from both the guilt and the filth of sin. 2. The coming of Christ also is make known by the preaching of the gospel. He who was promised immediately after the fall of man, as in the fulness of time to be born of a woman, has now come in the flesh; and whosoever denies this is an antichrist (<a class="bibleref" title="1John.4.3" href="/passage/?search=1John.4.3">1 John 4:3</a>), he is actuated and influenced by the spirit of anti-christ; but those who are the true apostles and ministers of Christ, and are directed and guided by the Spirit of Christ, evidence that Christ has come according to the promise which all the Old-Testament believers died in the faith of, <a class="bibleref" title="Heb.11.39" href="/passage/?search=Heb.11.39">Heb. 11:39</a>. Christ has come in the flesh. Inasmuch as those whom he undertakes to save <i>are partakers of flesh and blood, he himself also took part of the same</i>, that he might suffer in their nature and stead, and thereby make an atonement. This coming of Christ the gospel is very plain and circumstantial in setting forth; but there is a second coming, which it likewise mentions, which the ministers of the gospel ought also to make known, when he shall come in the glory of his Father with all his holy angels, for he is appointed to be Judge both of quick and dead. He will come to judge the world in righteousness by the everlasting gospel, and call us all to give account of all things done in the body, whether good or evil. 3. And though this gospel of Christ has been blasphemously called a <i>fable</i> by one of those wretches who call themselves <i>the successors of St. Peter</i>, yet our apostle proves that it is of the greatest certainty and reality, inasmuch as during our blessed Saviour’s abode here on earth, when he took on him the form of a servant and was found in fashion as a man, he sometimes manifested himself to be God, and particularly to our apostle and the two sons of Zebedee, who <i>were eye-witnesses of his divine majesty, when he was transfigured before them, and his face did shine as the sun, and his raiment was white as the light, exceedingly white, as snow, so as no fuller on earth can whiten them</i>. This Peter, James, and John, were eye-witnesses of, and therefore might and ought to attest; and surely their testimony is true, when they witness what they have seen with their eyes, yea, and heard with their ears: for, besides the visible glory that Christ was invested with here on earth, there was an audible voice from heaven. Here observe, (1.) What a gracious declaration was made: <i>This is my beloved Son, in whom I am well pleased</i>—the best voice that ever came from heaven to earth; God is well pleased with Christ, and with us in him. This is the Messiah who was promised, through whom all who believe in him shall be accepted and saved. (2.) This declaration is made by God the Father, who thus publicly owns his Son (even in his state of humiliation, when he was in the form of a servant), yea, proclaims him to be his beloved Son, when he is in that low condition; yea, so far are Christ’s mean and low circumstances from abating the love of the Father to him that his laying down his life is said to be one special reason of the Father’s love, <a class="bibleref" title="John.10.17" href="/passage/?search=John.10.17">John 10:17</a>. (3.) The design of this voice was to do our Saviour a singular humour while he was here below: <i>He received honour and glory from God the Father</i>. This is the person whom God delights to honour. As he requires us to give honour and glory to his Son by confessing him to be our Saviour, so does he give glory and honour to our Saviour by declaring him to be his Son. (4.) This voice is from heaven, called here <i>the excellent glory</i>, which still reflects a greater glory upon our blessed Saviour. This declaration is from God the fountain of honour, and from heaven the seat of glory, where God is most gloriously present. (5.) This voice was heard, and that so as to be understood, by Peter, James, and John. They not only heard a sound (as the people did, <a class="bibleref" title="John.12.28,John.12.29" href="/passage/?search=John.12.28,John.12.29"><span class="bibleref" title="John.12.28">John 12:28</span>, <span class="bibleref" title="John.12.29">29</span></a>), but they understood the sense. God opens the ears and understandings of his people to receive what they are concerned to know, when others are like Paul’s companions, who only heard a sound of words (<a class="bibleref" title="Acts.9.7" href="/passage/?search=Acts.9.7">Acts 9:7</a>), but understood not the meaning thereof, and therefore are said not to hear the voice of him that spoke, <a class="bibleref" title="Acts.22.9" href="/passage/?search=Acts.22.9">Acts 22:9</a>. Blessed are those who not only hear, but understand, who believe the truth, and feel the power of the voice from heaven, as he did who testifieth these things: and we have all the reason in the world to receive his testimony; for who would refuse to give credit to what is so circumstantially laid down as this account of the voice from heaven, of which the apostle tells us, (6.) It was heard by them <i>in the holy mount</i>, when they were with Jesus? The place wherein God affords any peculiarly gracious manifestation of himself is thereby made holy, not with an inherent holiness, but as the ground was holy where God appeared to Moses (<a class="bibleref" title="Exod.3.5" href="/passage/?search=Exod.3.5">Exod. 3:5</a>), and the mountain holy on which the temple was built, <a class="bibleref" title="Ps.87.1" href="/passage/?search=Ps.87.1">Ps. 87:1</a>. Such places are relatively holy, and to be regarded as such during the time that men in themselves experience, or may, by warrant from the word, believingly expect, the special presence and gracious influence of the holy and glorious God.</p>
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